Genesis 13:11

11. So Lot chose] This verse points onward both to the catastrophe in 19 and to the dwelling-place of the Moabites and Ammonites. Lot’s selection (a) disregarded the rights of Abram his senior; (b) was based on the material attractions of the country; (c) ignored the characteristics of the people of the land (Gen_13:13). Its importance lay in its symbolical resignation of any claim upon the land of Palestine by the Moabites and Ammonites.

and Lot journeyed east] This is the account according to J. The next two clauses are from P: they repeat the same thought and interrupt the sentence. The words in Gen_13:12 “and moved his tent as far as Sodom” continue the sentence “journeyed east,” and follow very awkwardly after the words “dwelled in the cities of the Plain.” This is a rare instance of unskilful combination of the two strata of tradition.

13 (J). the men of Sodom] The mention of the wickedness of the people is here emphasized in reference to (a) the selfish choice of Lot (Gen_13:11); (b) the coming story of the overthrow of the cities of the Plain (19); (c) the immediate assurance to Abram of Jehovah’s blessing outweighing all earthly privileges.

sinners against the Lord] i.e. by immorality, not idolatry. Jehovah’s supremacy over the heathen world is here implied, as in Gen_12:10-20 in connexion with Egypt, and in Gen_10:10 in the mention of Nimrod.

14–17 (J). The promise of the land to Abram and his seed (Gen_12:7) is renewed with more minute description, (a) as to the extent of the country (Gen_13:14-15); (b) as to the infinite number of his descendants (Gen_13:16).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Gen 13:11 Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other.

Ver. 11. And they separated themselves the one from the other.] But not very far asunder. And herein they became a symbol of friendship: for friends, as parallel lines, neither go far apart, nor yet interfere one with another.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

13:11-18 The narrator makes numerous contrasts between Lot and Abram.

13:11 Lot’s choice was totally selfish, without concern for Abram or faith in the Lord. • The region called the whole Jordan Valley (literally the circle of the Jordan) is believed to have been near the south end of the Dead Sea, based on descriptions in ancient records that locate cities of the Plain. This area is now very desolate.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

This was done by God’s providence, that only Abram and his seed might dwell in the land of Canaan.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Then Lot chose him all the plain--a choice excellent from a worldly point of view, but most inexpedient for his best interests. He seems, though a good man, to have been too much under the influence of a selfish and covetous spirit: and how many, alas! imperil the good of their souls for the prospect of worldly advantage.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Then Lot chose him all the plain] A little civility or good breeding is of great importance in the concerns of life. Lot either had none, or did not profit by it. He certainly should have left the choice to the patriarch, and should have been guided by his counsel; but he took his own way, trusting to his own judgment, and guided only by the sight of his eyes: he beheld all the plain of Jordan, that it was well watered, c. so he chose the land, without considering the character of the inhabitants, or what advantages or disadvantages it might afford him in spiritual things. This choice, as we shall see in the sequel, had nearly proved the ruin of his body, soul, and family.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) Lot journeyed east.—This is the word translated “eastward” in Gen_2:8, and “from the east” in Gen_11:2. Here it can only mean towards the east.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Then Lot chose him all the plain of Jordan,.... Because of its good pasturage, and because of the plenty of water there; the want of both which was the inconvenience he had laboured under, and had occasioned the strife between his and Abram's servants:

and Lot journeyed east, or "eastward"; for the plain of Jordan, and that part of the land on which Sodom and Gomorrah stood, were to the east of Bethel: the phrase is by some rendered "from the east" (y), and the particle used most commonly so signifies; and Jarchi observes, that he journeyed from east to west; and Aben Ezra says, that Sodom was at the west of Bethel, in which he is most certainly wrong, for it was most clearly in the eastern part of the land; wherefore others, that follow this version, interpret it, that he went from the east of Bethel, or he went into that country situated at the east with respect to the land of Canaan; but it is best to render it as we do, east or eastward, to or towards the east (z):

and they separated themselves the one from the other; that is, Abram and Lot, they parted good friends by consent; and the one went with his family, flocks, and herds, to one place, and settled there; and the other in another place, and so further animosities and contentions were prevented.

(y) "ab Oriente", V. L. Pagninus, Montanus, Tigurine version, Cocceius, Schmidt. (z) "Orientem versus", Junius & Tremellius, Piscator, Drusius, Cartwrightus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

From the east of Pentapolis to Sodom, (Menochius) or to the east of the place where Abram was, as Onkelos has it. The Hebrew may signify either. (Grotius.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Lot journeyed east; Heb. from the east, or eastward, as the Hebrew particle min is sometimes used: see Gen 2:8; 2Sa 2:2, compared with 1Ch 13:6.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Then Lot chose him all the plain of Jordan. Allured by its beauty and fertility, and heedless of other or higher considerations. And Lot journeyed east, sdQmi =versus orientem (cf. Gen_11:2) And they separated themselves the one from the other. Literally, a man from his brother.

HOMILIES BY J.F. MONTGOMERY

Ver. 11.

Lot"s unwise choice.

Lot chose him all the plain of Jordan." To Lot no doubt this seemed but a matter of prudence, a, choice of pastures, yet it stamped his after life. He was a godly man. We miss the point if we think of him as careless. The lesson is for God"s people. At first guided by his uncle, but time came when he must act alone. Pastures of Bethel not sufficient. Strife between the herdsmen. God uses little things to work his will. In every life times when choice must be made. Perhaps definite and distinct, e.g. leaving home, or choice of a profession; perhaps less marked, as in the choice of friends and associates, or the habits imperceptibly formed. We must be thus tried; needful for our training. (Jam_1:12) A sevenfold blessing "to him that overcometh". (Rev 2:, Rev_2:3)

I EVIL OF LOT"S CHOICE. He chose the best pasture. Why should he not? The fault lay in the motive, the want of spiritual thought in a secular matter. He broke no positive law, but looked only to worldly good. The evil of Sodom was disregarded. No prayer for guidance; no thought how he could best serve God (cf. Jam_1:14)

II EFFECT OF LOT"S CHOICE.

1. No real happiness. His soul vexed. (2Pe_2:8) His life; fretting at evil which he had not resolution to escape from.

2. Real injury. His character enervated. From dwelling in plain came into the city; formed connections there. Irresolute and lingering when warned to flee. His prayer for himself only. Was saved "as by fire". (1Co_3:15) We are tried daily, in the valley or on the mountain. We cannot avoid trials; not good for us if we could. The one way of safety: "Seek first the kingdom of God." There is an evil terribly widespread of seeking first the world; thinking not to neglect God, but putting Christianity into corners of the life. What saith the world? Haste to be rich, or great; take thine ease; assert thyself; be high-spirited. And the customs of society and much of education repeat the lesson. But what saith Christ? Look unto me. Not at stated times, but always. The cause of much dispeace, of many spiritual sorrows, (1Ti_6:10) is want of thoroughness in taking Christ as our guide. Lot was preserved. Will any say, "I ask no more"? "Remember Lot"s wife." How narrow the line between his hesitation and her looking back! The grain may sprout through thorns, (Mat_13:22) but the thorns are ever growing. M.

The parting off friends.

I The SADNESS Of this parting. It was a parting

1. Of kinsmen (men, brethren).

2. Of kinsmen in a foreign land.

3. Of kinsmen by their own hand.

II The CAUSE of this parting.

1. The difficulty of finding sustenance together.

2. The danger of collision if they kept together.

III The MANNER of this parting.

1. After prayer.

2. In peace.

3. With magnanimity on the part of Abram.

4. With meanness on that of Lot. Lessons:

1. It is sad when brethren cannot dwell together in unity.

2. It is better that brethren should separate than quarrel. W.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

ככר The word means “a plain” as the Targum translates it.

מקדם FROM THE EAST — He removed from Abram and went westward of Abram — consequently he travelled from the East to the West. A Midrashic explanation is: He wandered away from the Originator (מקדמונו) of the Universe, saying, “I want neither Abram nor his God” (Genesis Rabbah 41:7).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

ויבחר לו לוט את כל ככר הירדן, the reference is to one area within the Jordan valley, the use of the word כל here meaning that all the areas within that region were equally good as grazing land for his flocks.

ויסע לוט מקדם, in an easterly direction from the location where he had been with Avram. The river Jordan is east of the land of Canaan, being its eastern boundary. We already explained the letter מ in the word מנגב in 13,3 as meaning “in a southerly direction,” here too the letter מ in the word מקדם means “in an easterly direction.” [the author does not want us to think that the letter מ in either word means “away from,” as if it did the verse would not make sense. Ed.]

ויפרדו איש מעל אחיו, Lot’s traveling towards the Jordan valley resulted in these two brothers separating from one another. Seeing that it was Lot who severed the relationship, it seems strange that the Torah describes it as איש מעל אחיו, “one from another,” as if they were both separating from one another. The Torah describes not the parting, but the result of the parting; after Lot had moved they were in effect apart from one another. Now Avram was a resident of the land of Canaan, whereas Lot had become a resident of the cities in that valley, i.e. he no longer shared Avram’s destiny in the land of Canaan. Even though both were essentially nomads, moving with their herds and flocks, their home bases were different from one another. Lot, although aware of the evil reputation of the people in the cities of that valley, had decided to ignore this, preferring to concentrate on the advantages offered by the land itself.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.